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Full Text (PDF) Journal of Liberal Arts and Humanities (JLAH) Issue: Vol. 2; No. 1; January 2020 pp. 14-20 ISSN 2690-070X (Print) 2690-0718 (Online) Website: www.jlahnet.com E-mail: [email protected] Doi: 10.48150/jlah.v2no1.2021.a2 Harriet Livermore: Prophet and Preacher Joseph Early, Jr., PhD. Professor of Church History Campbellsville University From the turn of the nineteenth century to the dawn of the Civil War there were perhaps as many as one hundred women who served as preachers and evangelists throughout the United States.1 The majority of these ministers served in smaller denominations such as Free Will Baptists, Quakers,the Christian Connection Church,2and other less established denominations. Primarily, these women came from the lower classes, had little education, spoke in country churches to small audiences, and were rarely flamboyant. To appear more acceptable, most of these women were married andrarely travelled alone. For these reasons, scant records exist concerning their accomplishments and scholarship has only briefly discussed them. Though scholars have written little about her, Harriet Livermore was the exception to many of these norms. Harriet Livermore was born on April 14, 1788, in Concord, New Hampshire, to the Honorable Edward St. Loe Livermore and Mehitable Harris.3Prominent in both state and national politics, the Livermore family were New England blue bloods. Her father served as the U.S. District Attorney in the presidency of George Washington(1794-1797), Justice of the New Hampshire Supreme Court (1797-1799), and as United States senator from 1807 to 1811.4In 1802 he moved to Newburyport, Massachusetts, where he served as their representative to Congress from 1807 to 1811. Her grandfather, Samuel Livermore (1732 –1803) was twice a member of the Continental Congress (1780-1782 and 1785-1786). He was the Chief Justice of the New Hampshire Superior Court of Judicature(1782—1789) and was a member of the State constitutional convention (1788). He also served in the United States House of Representatives for the First and Second Congresses (1789--1793).5The Livermore family was one of privilege where social respectability and civic responsibility were familial expectations. The family envisaged nothing less for their daughter. While material abounds on Livermore‘s father and grandfather, details concerning her early life are sparse. Available information primarily comes by way of her own writings and in particular her A Narration of Religious Experience in Twelve Letters.In this account she describes how at a young age she had violent outbursts of anger and fits so severe they alarmed her mother. She also relates that that she punched a boy in the face for not agreeing with her that her father was the most handsome man in the world.6When recounting these childhood experiences, Livermore recognized much of her current self. She stated, ―With regard to my natural temper, I was never endued with natural equanimity, moderation, or sweetness. I was always called passionate from the earliest remembrance.‖7She displayed her ―natural temper‖ throughout her life to the point it became a hallmark noted by both friends and biographers. Livermore‘s mother died when she was five years old, and her father‘s duties often required that he be in Washington. Her father, therefore, enrolled her in a boarding school in Haverhill when she was eight years old. 1Catherine A. Brekus, ―Harriet Livermore, the Pilgrim Stranger: Female Preaching and Biblical Feminism in Early Nineteenth Century America,‖ Church History 65:3 (1996), 389. 2This group was closely related to the Christian Church (Disciples of Christ) and the United Church of Christ. 3Sources concerning Livermore‘s life are rife with conflicting dates. After working through the sources, I believe the chronology delineated in this paper is as accurate as possible. 4C. L. A; Old Resident‘s Association of Lowell (Mass.),Edward St. Loe Livermore (Boston: Privately Printed, 1880). 5John A. Garraty and Mark C. Carnes., eds., Vol. 13, American National Biography (New York: Oxford University Press, 1999), 760-61. 6Harriet Livermore, A Narration of Religious Experience in Twelve Letters (Concord, N.H., 1826), 25. 7Livermore, Narration, 20. 14 Joseph Early Doi: 10.48150/jlah.v2no1.2021.a2 She then attended two premier girls‘ schools, Byfield Female Academy in Newburyport, Massachusetts, and Atkinson Academy in Atkinson,New Hampshire. When not in school, she spent time in Washington with her father and enjoyed the life of a socialite.8 While at Atkinson Academy, Livermore met and fell in love with Moses Elliott. She became a teacher in 1811,9 and a few years later, he became a physician. The two remained a couple for several years. They planned to be married, but Elliott‘s parents did not believe Livermore‘s temperament would make her a suitable wife.10Elliott abandoned Livermore, served as an army surgeon, and later died of the Yellow Fever. The loss of this love was a turning point in her life.Spurned by her love, Livermore turned to religion. She wrote, It was in September, A.D. 1811, that tired of the vain, thoughtless life I had led, sick of the world, disappointed in all my hopes of sublunary bliss, I drew up a resolution in my mind to commence a religious life—to become a religious person. .. Neither fears of hell, nor desires for Heaven influenced this motion. I fled to the name and form of religion, as a present sanctuary from the sorrows of life. .. It is very probable, had my lot been cast in some part of Europe, instead of America, I should have immured myself within the walls of 11 a cloister. While lamenting over her life spent playing cards, reading novels, and talking foolishly, she found herself unable to sleep and wrote, ―my flesh declined, my spirits fell, and I drew near death.‖12 Later in 1811, she attended a worship service that served as the impetus for her conversion experience. At its conclusion, she went to her room and contemplated her life. She recalled, I sat in the corner of the room, trying to meditate upon my situation, when a sudden impulse moved me to give myself away to Jesus. I dropped quick on the floor, crying, ‗Jesus, thou Son of David have mercy on me.‘ I can recollect no more, till I stood upon my feet; and walked the room, where all about me seemed wrapt in a mystery.Finding a solemn stillness in my mind, as I walked the room, I could not account for the alteration, as it has so recently resembled the surging waves in a violent gale. The noise of an accusing conscience was suddenly hushed—the rattling chariots, and prancing horses, that pursued me from Egypt, were gone down to the bottom of the sea—I saw them no more; for they sank like a stone in the flood. The first thought I recollect passing through my mind, breathed perfect purity; it was this—O, I hope I shall never 13 sin again. .. The decision to search for religion and her conversion led Livermore to leave her life of privilege. This may have also been the time that she gave up teaching. In doing so, a rift developed between her and her family that never led to totalestrangement, but rather hurt feelings and their embarrassment. Livermore spent the next several years in intense Bible study. Though she received baptism, confirmation, and received communion regularly in the Episcopal Church, she determined it was nota good fit for her. Livermore then commenced her ten-year search for a denomination to call home. She started with the Congregationalists, but by 1812 she had moved on to the Quakers. She liked many things about the Friends especially their aversion to war and their egalitarian belief in extemporaneous prophecy,but left the group because they did not practice baptism and the Lord‘s Supper. She then briefly returned to the Congregational church and short time later joinedthe Presbyterians. 8Catherine A. Brekus, Harriet Livermore, The Pilgrim Stanger, 392. 9Loren L. Johns, ed., Apocalypticism and Millennialism: Shaping a Believers Church Eschatology for the Twenty- First Century (Kitchener, Ontario: Pandora Press, 1999), 206. 10Elizabeth F. Hoxie, ―Vixen and Devotee,‖ The New England Quarterly, Vol. 18: No. 1. (March, 1945), 40. 11Livermore, Narration, 30-31. 12Livermore, Narration, cited in Priscilla Pope-Levinson, Turn the Pulpit Loose: Two Centuries of Women Evangelists (New York, N.Y.: Palgrave Macmillan, 2004), 40. 13Ibid.,41. 15 Journal of Liberal Arts and Humanities Vol.2; No.1; January 2021 Because of her desire to take the Lord‘s Supper, she once again settled into the Congregational Church in 1818. Since she believed that infant baptism was not an ―evangelical rite‖14 and of Satan, Livermore left the Congregationalists.In 1812, the Free Will Baptists attracted Livermore because of theirbelief in instantaneous public prophecy that allowed women to speak in mixed congregations,and she began to meet with them. After a decade of bible study and searching for a denomination to suit her needs, Livermore received an inner call to be anevangelist in late 1821. In Narrations, she recalled, ―I felt the most solemn obligations to dedicate the whole of my time . to God.‖15She spoke frequently in Free Will Baptist churchesand underwent believers‘ baptism on October 21, 1821.16In 1822, she began to speak in Free Will Baptist churches in New Hampshire.She then became involved with Christian Connection churches in 1822 and 1823. The Christian Connection allowed women to take leadership roles and to preach. Whenever she travelled, she took a letter of recommendation from a Christian Connection elder with her that asked their brethren to treat her well and assist her. Her itinerant ministry was arduous.
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